Anna c. He is not a Iewe which is one outward neither is that Circumcision which is outward in the flesh But he is a Iewe which is one within and the circumcision is of the hart whose praise is not of meÌ„ but of God Rom. 2 28 29. Now how God in the time of Poperie the publick Ministerie of the word being corrupted had his inuisible Church is thus declared There were a coÌ„pany of baptized Infants which were a great part of the Church but Note By this declaration it appeares tâ—at we doe not condemne our godly ancestours who liued in the time of Poperie the Church was neuer at any time without baptized children seeing that Baptisme euen vnder the raigne of Antichrist remained in the Church There were alwaies godly intelligeÌ„t meÌ„ which gaine-said the Pope sometimes openâ—y sometimes secretly See the booke intiâ—uled Catalâ—gus testium veritatis and those who gaine-said him had them which approâ—ed their iudgement although by reason of the tyrannie of the Bishops of Rome they durst not openly make profession thereof There were also many simple men whose harts were more pure thaÌ„ were the mouthes of their teachers The simpler sort had the chiefe fundamentall points of Christian Religion in the Lords praier the Creede and the ten Commaundements whereby they might bee instructed to a true faith a right inuocating of God and an holy life They heard the Passion of Christ read out of the stories of the Euangelists as also the rehearsing of the Gospels They might therfore out of the text neglecting the glosses of their Preachers learn those things which are necessarie to saluation They confirmed their faith by receauing the holy Supper of the Lord which though it was maimed of the one kinde the cup being quite taken froÌ„ them yet were not they in fault who were coÌ„strained to endure that tyrannie The Masse and other idolatrous seruice by the speciall prouidence of God were celebrated in the Latine tongue for which cause the Lay people were the lesse partakers of their idolatrie which vnderstoode not what was done They had Christ the foundation It is credible therefore that in their agonie the stubble that was built vpon the foundation was consumed but theÌ„selues saued as it were by the fire of tentation tribulation 1 Cor. 3. Contrariwise our Aduersaries reason 1 Yee are the light of the World a City that Note 〈◊〉 this 〈◊〉 our Aduersaries should proue that the church is onely visible but they proue nothing els but that the church is visible which is not questioned is set on an hill cannot be hid also no man lighteth a candle and putteth it vnder a bushell c. Mat. 5 14 15. therefore the Church is visible Ans 1. I graunt the whole reason if by the Church be meant the externall publick Ministerie 2 It is a fallacie from that which is spoken in some respect to the same taken absolutely for in that the Church is said to be visible that is true in some respect onely that is not in respect of the inward man but of the outward publick Ministerie 2 That the Church is visible and that the Church is inuisible be contradictories therefore if it be granted that the Church is visible the inuisible is ouerthrowne Ans Contradictions are not vnlesse they be spoken of the same things and in the same respect but that Church is called visible in one respect and inuisible in another for it is visible in respect of the externall companie of them that heare the Word and vse the Sacraments but it is inuisible in respect of the inward man and true faith which is knowne to God alone as before I said 3 Vnlesse the Church bee visible there will not bee an apparent and free accesse to the Church for any man which ought notwithstanding continually to be so Answer 1. There is an equiuocation in the worde Church First it is taken for the publick Ministerie of the Word and Sacraments and so I grant the whole reason Secondly it is taken for those which doe truly beleeue the Word and rightly vse the Sacraments and so the conclusion is to be denied 2 By that which hath beene saiâ— it appeareth that the Antecedent speaketh of the former the consequent of the later acceptioÌ„ of the Church and so there bee foure termes in the Syllogisme 4 Christ bids vs heare the Church Matthew 18. Which if it bee inuisible cannot bee found out Answer 1. I answere to this reason as to the former 2 Our Aduersaries haue more in the conclusion than in the premisses For thus much followeth that there is a certaine visible church or that in some meaning the church is visible but that there is onely a visible Church there is neuer a word in the place cited 5 The Fathers did oppose the authoritie of the visible Church against Heretikes therefore there must needes be a visible Church Ans 1. It is a fallacie supposing that for a cause which is not For they did not oppose the authority of the Church against the Heritikes for that it was either visible or inuisible but because at that time it preserued the sacred bookes and the sincere profession of the Doctrine 2 Neither did the Fathers seeke to represse the Heritikes by the onely authoritie of the Church but stroue against them with the authoritie of the Scripture Question 3. Whether the Church may erre Our Aduersaries denie it hoping that if it appeare as in truth it doth that the Church in ancient times was at Rome and if that the Church cannot erre that they shall easily without any adoe free themselues from all crime of falshoode by the bare name of the Church being free from all errour But we denie it for these reasons Because the promises of preseruing the purity of the Church are conditionall and not absolute as if yee continue in my word yee are verily my Disciples Ioh 8. 31. Because where the thing doth testifie the contrarie there no plea hath place But we haue examples ready at hand both in the olde and new Testament that the Church hath erred 1. The Church of the olde Testament aâ— concerning the publick Ministerie hath often erred as in the Wildernes when iâ— worshipped the Calfe in the time of the Iudges it oftentimes fell away from the true seruice of God The like happeneâ— vnder the gouernment of King Ahab iâ— the time of Ieremie and of Christs comming in the flesh 2. In the new Testament the Church erred 1 In the Church of Corinth many doubted of the Resurrection of the dead 2 The Galathians swarued from the Apostolick doctrine of Paul in the article of Iustification 3 The Church of Pergamus fauoured the Nicholaitans Reuelation 2 15. 3. At this day the Church of Rome doth erre in many things which hereafter shall be made to appeare as cleare as the noon day The particular members of the Church are not free from error as it is plaine that Peter
and therefore the place is fitly and properly translated There are diuersities of gifts 2 Wee haue receiued grace for grace Iohn 1 16. 1 This is a Doctour like exposition made of their meere Doctour like authoritie without reason wee haue receiued grace that is the grace of iustification for grace that is for the first preuenting grace but the meaning of Saint Iohn is because the sonne of God was in highest grace and fauour with his heauenly father therfore the father doth embrace vs also with his grace and louing kindnesse for his sonnes sake in whom we beleeue 2. That grace in this place is opposed vnto merites the wordes next following doe declare for the law was giuen by Moses but grace and truth came by Iesus Christ Heere Christ and Moses are opposed betwixt themselues as it were in the proper differences of their offices that is of wrath by the lawe and of grace by the Gospell 3 Grace is the gift of God Ephes 2. 8. therefore it is an infused and inherent habite Answere 1 It is a fallacie of composition and diuision arising from the construction of the words for the word gift is not simplie and alone construed with the word grace but with saluation by grace which if it might should haue been expressed in one word Brieffely plainely the Apostle saith not Grace is the gift of God but that ye are saued by grace that is the gift of God 2 and for the same cause the gift in this place is not a habite for gift is opposed there to workes and merites as being a thing that is bestowed of meere fauour 4 It is a good thing that the hart be established with grace Heb 13 9 Answere 1 It is a begging of the question because this is controuersed whether Grace doe in these wordes signifie an infused habite 2. In that very place the Apostle opposeth Grace to the vaine confidence of workes against them who put confidence in meates drinkes c. Therefore by the nature of contraries it appeareth that the worde grace is heere taken for the free fauour and mercy of God so the argument hangeth not together for in the Antecedent Grace is taken for the fauour of God in the consequent for an infused habite CHAP. 10. Of Iustification SEeing our aduersaries doe diuerse wayes wrâ—p and inuolue this disputation let vs devide it into certaine and distinct members and questions Question 1. And first of all whereas the word Iustification wrested to a wrong signification by our aduersaries as if to iustifie were of an vniust man to make one iust habitually or by a habite infused and seeing they hisse at imputed righteousnesse let vs consider the true signification of the word which is no other but to be absolved from the guilte of sinne that it bee not imputed but pardoned which appeareth to bee so by the reasons following Because the word Iustification is a borowed word from the court and place of iudgement which in his proper and naturall signification is vsed in the Scripture for to absolue acquitte from fault and guilte as 1 Wo to them that iustifie the wicked for a reward Isai 5 23. 2 The righteous shal bee iustified and the wicked condemned Deuter 25 1 3 Euerie man that hath a matter might come vnto me that I might iustifie him as the originall hath and is translated agreeable to the sense more plainely that I might doe him iustice 2 Sam. 15 4. 4 He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination Note that the whole acte of Iustification is very liuely described in the scripture as a kind of iudiciall acte processe the person guilty is called to the barre is accused witnesses are brought he is condemned or acquitted c. to the Lord Prov. 17 15. So doth the same word keepe the same signification borowed from the court and iudicial proceedings in the Article of Iustification in the Scripture 1 Who shall laie any thing to the charge of Gods chosen It is God that Iustifieth who shall condemne c. Rom 8 33 34 heere yee see words and phrases borowed froÌ„ the court and Iudiciall proceedings to accuse to condemne to iustifie c. The equivalent termes of iustification or other words vsed to signifie iustification doth proue the same 1 Reconciliation is taken for Iustification Rom 5 9 10 2 Corinth 5 19 2 Remission of sinnes is taken for Iustification 1 Blessed is he whose wickednesse is forgiuen Psal 32 1 2 Iesus shall saue his people from their sinnes Matt. 1 21. 3 To giue knowledge of saluation vnto his people by the remission of their sinnes Luke 1 77 3 To cover sinnes is vsed for Iustification Blessed is he whose sinne is couered Psal 32 1 4 The holy Scripture doth describe Iustification by the words imputation reckoning accounting c as 1 God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them 2 Corinth 5 19. 2 Blessed is the man vnto whome the Lord imputeth not iniquitie Psal 32 2 3 As Dauid declareth the blessednesse of the man vnto whome God imputeth righteousnes without workes Rom 4 6 4 Abraham belieued God and it was counted to him for righteousnes Rom 4 â— 5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom 4 5. 6 It is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnes which beleeue in him c. Rom. 4. 23 24 Contrariwise our aduersaries do reason 1 To iustifie by force of grammaticall composition of the word is all one as to make a man iust of one who before was not iust therefore to iustifie is to make iust Ans 1 Heere be foure termes in the Antecedent the signification of the word iustificatioÌ„ is taken grammatically in the consequent it is taken according to that signification which belongeth properly to Diuinitie 2. The true signification of the word is to be sought for in the proper science wherin the question is contained 2 By his knowledge shall my righteous seruant iustifie many Esai 53. 11 therefore hee doth iustifie them by an infused habite Ans It is a fallacie called ignoratio elenchi for the necessarie determination or limitation is omitted which followeth in the next words for he shal beare their iniquities which wordes declare that iustification is to bee vnderstoode heere by imputation for they are iustified by his bearing their sinnes as if themselues had borne and wyped away their owne sinnes 3 Holinesse shall preserue and iustifie the heart that is shall cause that the heart bee made iuste Ecclesiastic 1. 17. Answere 1 The booke is not Canonicall and therefore in a point of such moment his authoritie is not sufficient â— in the Greeke text the word iustification is not found 3 Neither if to iustifie in this place
Malach 2. 7. Ans 1 Malachie there shewes what is the dutie of the Priests But that the Priests did not their dutie the verie next words following declare But you are gone out of the waye you have caused many to fall by the lawe c. verse 8. 2 This argument changeth the manner of the speech for the words are a commandement teaching what the Priests should doe but the Papists do vniustly turne them into words of promise iust as if a man should say God hath sayde thou shalt not steale therefore no man stealeth CHAP 4. Of Traditions THE word Tradition often times is simply taken for anie kinde of doctrine whether it be written or delivered by word of mouth But by the name of Traditions are such things also meant which were not written but onely delivered by word of mouth and so have beene from hand to hand conveyed to our age These kinde of Traditions are of two sorts Some containe Ceremonies of nature indifferent and changeable according to the circumstances of place and time which though they be not expressed in Scriptures yet because they are not contrarie to the same and are retained in the Church as things indifferent are not called into question But there bee other sorte of Traditions in Poperie which are contrarie to the Scriptures and whereof there appeares not so much as one step in the Scriptures such as are the Canon of the Masse Holy water a set number of prayers holy Candells and an infinite number more which are commeÌ„ded to the World vnder the glorious name of Apostolicke Traditions to the observing whereof as being Apostolicke all Christians are bound if wee will believe the Papists The question The state of the question then is 1. Whether besides the Scriptures the Apostles delivered some things by word of mouth only 2 Whether they delivered those things by word of mouth onely which at this day the Papists bragg of as of Apostolick Traditions We deny both the former wherof wee prove by the sufficiencie of the holy Scripture which containes all things necessary to saluation Whereof we have intreated before the later wee prove by these reasons following Because these their Traditions are contrarie to the Scriptures which we wil prove clearely hereafter But we may not thinke that the Apostles writt some things and delivered by word of mouth other and those contrarie to their writings Because in Pauls time such Traditions began to bee suspected in the Church which appeares by the words of S. Paul 2. Thessal 2 2. Be not suddenly moved from your mind nor troubled neither by Spirit nor by Worde nor by letter as sent from vs. Because it may be proved out of histories that such traditions had their first beginning some ages after the Apostles death Wherof see in particular Polidor Virgill especially concerning the Canon of the Masse de Inuererum lib 5 cap 11 c. It is proved by many manifest reasons that those bookes and Canons wherby they indevour to procure authority and credit to their Traditions are forged and counterfaite such as are the Canons of the Apostles the Decretalls the Decrees of Popes the books of Clement and Dyonisius Areopagita Neither do our aduersaries doubt but that many such Canons bookes are counterfeits Such Traditions of men are condemned by the holy Scripture 1 Because they are in cause as Christ witnesseth that in the mean time the CoÌ„mandements of God are neglected Mat 15 3 2 Because God is worshipped in vaine by the doctrines and precepts of men verse 9. 3. Because the Traditions of men cannot reach into the minde of God for my thoughts are not as your thoughts neither are your waies as my wayes saith the Lord For as the Heavens are higher than the earth so are my waies higher than your waies and my thoughts above your thoughts Isay 55 8 9. Whence it commeth to passe that those things which men admire for their singular holinesse do most of all displease the Lord God 4. Because such plants as are not planted of the heavenly Father shall bee rooted out Mat 15 13. Because wee must rely our selues wholly on the Word of God in worshipping of God and that onely must we doe which he hath commanded Neither may we add or diminish anie thing there from Deut 12. 32 neither may we decline from the commandements of God either to the right hand or to the left Deuter 28 14. Because the Traditions of men are deceipts or trappes Beware sayth Paul least there bee anie man that spoyle you through Philosophie and vaine deceite through the Traditions of men according to the rudiments of the World and not after Christ Colos 2 8. Contrariwise our Aduersaries doe argue 1 Brethren stand fast and keepe the traditions which you haue been taught either by word or by our Epistle 2 Thessal 2 15. Therfore our Traditions to wit the Papisticall are to bee received and kept as Apostolike Traditions Ans 1. All the Propositions are particular and it is such a kinde of absurde reasoning as this The Apostles delivered some things by word of mouth we have some Traditions therefore our Traditions are Apostoâ—ike 2. It is a fallacie from a part to the whole for when Paul wrot these things fewe of those â—hings which appertaine to the Canon of the New Testament were then written That â—herefore which Paul meant in respect of â—hat time when as al were not yet written that the Papists vnderstand simply even of that â—ime when the Canon was perfected when as â—ow wee have all things in the Apostles wriâ—ings which are needefull to bee knowen for â—aluation 3. There are foure termes in the syllogisme in the Maior are vnderstood Traditions doctrinall Apostolicke in the minor forged Traditions inuented long after the Apostles time 2 Christ did not altogether reject the Traditions of the Fathers where he sayth these things ought you to have done and not to have left the other vndone Luke 11 42. Answe Christ there opposeth the strict obseruance of Moses his law not of mens Traditions in outward small matters as in â—ithing of cumime mint the neglect of the principal duties of the first second Table both which should have beene ioyned together obserued as being both the commandements of God This reason therfore 6 is like a rope of land 3 When Paul and Timothy went through the Citties Tradebanteis they delivered or gave them for Traditions the decrees to keepe which were ordained by the Apostles Elders which were at Ierusalem Act 16 4. Ans 1 It followes not The Apostles 7 deliuered somethings therfore the Papisticall Traditions are Apostolicke There is no coherence in this reason 2 Paul and Timothie deliuered not vnwritten verities but those things which were decreed of the Apostles and then comprized in writing sent to the Church of Antioch The Papists therfore dispute from a written to an vnwritten Tradition 4 Paul saith that hee deliuered
The Apostles did annoint many sicke men with oile and healed them Mark 6. 13 therefore Extreame vnction is a Sacrament enâ—oined by Christ to the Apostles Ans 1. That annointing was a temporarie thing neither hath it any commaundemeÌ„t that we should do the like 2. By the same reason the handkerchiefs of Paul Act 19. 12. and the shadowe of Peter whereby manie sicke men were healed Acts. 15. 15. should be Sacraments 3. The text speaketh of miraculous gifts which because they endured but for a time doe not come within the coÌ„passe of Sacraments 3 Is any man sicke among you let him call for the elders of the Church and let them pray for him and annoint him with oile c. Iames 5. 14. Answer 1. It followeth not Iames speaketh of oile therefore of oile of Extreame vnction magicallie exorcized 2. That annointing was not extreame vnction but was for the recoverie of health whereas on the contrarie side extreame vnction is administred in Poperie to them which are readie foorth-with to die when there is no hope of any recoverie 3 The meaning of Saint Iames is that praier should be made for the sick that their sinnes may bee forgiven them whereby they haue drawne sicknes vpon them but thence ariseth no Sacrament 4. Caietan no meane Cardinall among the Papists saith this place cannot bee vnderstoode of extreame vnction but of the miraculous annointing spoken of Mark 6. Whereof hee giveth three reasons 1 Because Iames doth not say Is anie man sicke vnto death but simply is any man sicke 2 The end and effect heereof is the easing of the sicke but of remission of sins he speaketh not but only conditionally wheras Extreame vnction is not administred but at the point of death is directly intended for remission of sinnes 3 Iames bids call for many Ministers to one sicke man both to pray for him and to annoint him which is much different from the rite of Extreame vnction So one of their owne pillars hath wyped them of two places at once This of Iames and the sixth of Marke which are the onely shewes of authoritie the Papists haue for this forged Sacrament CHAP. 15. Of Transsubstantiation OVr Aduersaries doe expound the sacramentall vnion in the Eucharist to bee by manner of Transsubstantiation whereby they imagine that after the words of consecration the elements doe altogether vanish away and are changed into the substance of the body and bloud of Christ so that besides the bare accidents which are seene tasted and felt there remaineth no whit of the elements in the Sacrament but we denie that there needes any such fiction of Transsubstantiation for the making of the Sacrament of the Lords Supper and that for these reasons The nature of a Sacrament requireth that there be together an earthly and an heavenlie lie matter as Irenaeus saith or not that the substance be changed but that grace be adioined as Theodoret speaketh Because there be other meanes of Sacramentall vnion than by Transsubstantiation alone as is apparent in Baptisme Christ saith not This shall bee made my body or this is changed into my body but This is my body to wit by sacramentall relation and vnion as in other Sacraments Paul the heavenly Interpreter of Christs words doth not admit Transsubstantiation but doth so interprete the sacramentall vnion that stil the visible elements remaine or the bread of the Sacrament after the consecration hee calleth bread still to giue vs to vnderstand that the substance of the bread remaineth still 1 The bread saith he which we breake that is distribute after the consecration is it not the communion of the body of Christ 1 Cor. 10. 16. 2. All we are partakers of one bread 1. Corinth 10. 16. 3. As often as yee shall eate this bread 1 Cor 11. 26. 4. Whosoeuer shall eate this bread vers 27. 5. Let a man examine himselfe and so let him eate of this bread verse 28. So haue the Fathers explaned this mysterie that they declare that the elements remaine as Receaue that in the bread spiritually by faith which hanged vppon the Crosse Augustine These manner of speaches in the Scripture are almost alike God is man This is my beloved sonne In which phrases is noted the most neare and straite vnion of the two natures in Christ farre straiter and more neare than this of the Sacrament and yet is not concluded the transsubstantiation of one nature into another or the abolishing of either nature Vpon the opinion of Transsubstantiation many absurdities doe follow 1 So Christ should be said to haue a twofold body or two bodies whereof the one should bee taken from the virgine Marie and the other should be made of bread 2. We should not receaue the body crucified for vs but a certaine other thing which an houre before was not that bodie but bread nay which a little before had no being in nature which is absurd and impious contrarie to the wordes of Christ whereby he promiseth vs that bodie that was given for vs and that bloud which was shed for vs. 3. Accidents are heereby made to bee without a subiect as if when the snow is melted the whitenes of the snow should remaine alone with out a subiect 4. Mise that gnawe the consecrated bread cannot gnaw bare accidents alone Therefore either accidents are substances that they may be subiect to the grinding of teeth or the glorified body of Christ is subiect to elementarie passions and naturall sufferings both of which are most absurd The like question may bee made concerning the burning of the Eucharist what it is that burneth whether bare accidents or the body of Christ 5 Infinite such other grosse absurdities may bee seene in the Writings of that famous man Wilhel Holderus de mure exenterato wherein are recited many other such like things according to the opinion of the Schoole men Our Aduersaries themselues doe not beleeve that there is Transsubstantiation 1. And therefore they seeke out other and more goodly words as annihilation of the elements or a ceasing of them to be desinition they call it 2. Gerson amongst his reasons for the communion vnder one kinde bringeth this as a reason why the cup should bee denied to the people because the wine might bee corrupt and turned into Flies and vineger If the wine be truly transsubstantiated then can it not bee corrupted vnlesse wee will say that Flies and vineger may be generated of the glorified body oâ— Christ or that they are generated of accidents there being no corporeall matter or substance required thereunto 3 Transsubstantiation was not belieued in the whole Church before * I take is this is a fault in the print that the Autor meaÌ„t to say 1300 yeares as â— câ—tur â— writers also do CeÌ„â— 13 cap col 622 for in the 13th centurie after Christ was the Councell of Lateran vnder InnoceÌ„tius the 3d. whereof the Autor heere speaketh which was the 〈◊〉 generall CouÌ„cell wherein TranssubstaÌ„tiation was
miraclâ—s done about the Masse 〈◊〉 seldome and those most false too the Papists at this day are ashamed of the books wherein those miracles are reported 2 The comming of Antichrist shall be with all power and signes and lying wonders 2 Thess 2 9 as Paul prophecied of him 3. Miracles without the word of God are not sufficient to prooue articles of religion as wee reade Deut 13 1 2 3. 27 Luther doth confesse the deuill suggested arguments vnto him against the masse Therfore to impugne the masse is diuelish Ans 1 Luther describeth the conflict of Luther dimisâ—a priuata his conscience wherein Satan after his manner laying a truth for his ground endeuoured to build thereupon falsehood and desperation Euen as the deuill tempting Christ alleadged the holy Scripture which vndoubtedly is true But it doth not therefore follow that simply euery thing is a lye which Satan bringeth in his tentations For when hee obiecteth our sinnes against vs certainely he speaketh a truth 2 We oppose not against our Aduersaries either the authoritie of Luther or the tentation of Satan but the Word of God Now the testimonies of Scripture which ouerthrow the masse cannot be termed deuilish suggestions Let them then answere vnto them if they can 28 Our Aduersaries seek a shift to wind themselues out of the danger of the thunderbolts of the Epistle to the Hebrues say that Christs bodie alwaies remaineth one therfore though it be daily offered yet it is alwaies the same and but one only and so it doth not anie waiet whart the Epistle to the Hebrues Answ 1. That is not the question whether Christs bodie be one and the same But here is the controuersie whether that bodie which is one and the same be often to bee offered to God seeing the Apostle to Hebrewes witnesseth that that bodie was once onely offered and that the offering thereof may not be iterated There is then no connexion of the Antecedent consequent in this paralogisme 2 But neither do they offer the same bodie of Christ which was offered vpon the Croffe but an other bodie which within a moment of time before was breade if all bee true which they faine of Transsubstantiation But the true bodie of Christ was not breade Therefore neither doo they offer one and the same body of CHRIST An appendix of other abuses of the Masse The followers of Antichrist have transformed 1 Abuse priuate masse the Masse into a priuate action wherein there is no communion but the masse-maker onely receiueth the sacrament whilest others that be present onely looke on who are perswaded that such a masse benifitteth them neucrthelsse though they communicate not But wee reject this priuate masse fos these reasons Because the Lords supper by those priuate masses which neuer were instituted by Christ is changed into an action altogether diuerse and different from the first institution Christ gaue not onely a bare spectacle to his disciples in his first supper but distributed his bodie and bloud to them to be eaten and druncken Priuate masses therefore haue no agreement with the action of Christ That appellation of the Lords Supper vsed by the Apostles the breaking of breade which is nothing els but by a hebrue phrase the distribution of it sheweth that in the primitiue Church in the celebration of the supper there was a communicating that priuate masse was altogether vnknowen The same is meant by the wordes of Paul we are all partakers of the same bread 1 Cor 10 17 If the Corinthians were partakers then doubtles they were not bare beholders of some priuate masse That which Paul speaketh of the abuse of the Supper among the Corinthians euery man taketh his owne supper afore one is hungrie and an other is drunke 1 Corin. 11 21. May not vnfitly be applyed to the priuate masse for a certaine likenesse betwixt them For what more like to this abuse than is the priuate masse wherein the looker on hungreth the masse-maker hath his priuate banquet though he be not drunken vnlesse perhaps of the former dayes ryot Contrariwise our aduersaries do dispute 1 There is mention made of a priuate communion euen in the histories of the primitiue Church Ans 1 Priuate communion at that time was a thing much differing froÌ„ priuate masse now a dayes For from the beginning whilest persecution did still rage and the Christians were therfore inflamed with great zeale the whole Church did vse to celebrate the Supper euerie day But after persecution ceased the zeale of Christians was by little and little abated so that afterwards they did coÌ„municate onely vpon the Lords day In the meane while they of the cleargy and the ministers of the Church kept the custome of the dayly communion And this Communion when they of the laitie were absent began to be called a priuate Communion and that which was celebrated on the Lords day was called a publicke CoÌ„munion It is therefore a frivolous argument altogether froÌ„ the purpose whilest our Aduersaries argue from the priuate receiuing of the Lords supper to the priuate sacrifices of the Masse so making foure termes 2 Those which are the lookers on in priuate masse do communicate spiritually Therfore they want not the fruite of the masse Ans 1. We speake of the sacrament and sacramental eating our Aduersaries alleadge spirituall eating There are therefore in this argument foure termes 2 That spirituall communion may bee by faith alone euen out of the masse and communion Therefore it is nothing to the masse 3 This is the nature of the ministerie that the benefits of God bee by it applyed vnto men But priuate masse is a part of the ministerie Therfore by it there is application Made to the standers by Ans 1 The minor proposition is falâ—â— It suffiseth not that a Preacher preach to himselfe without hauing any hearers so neither sufficeth it that the masse-maker alone communicate for others becavse our aduersaries cannot free their publicke masse much lesse their priuate masse from idolatrie and how shall idolatrie then be a part of the ministerie 2 Sacramentall application doth not consist in a bare spectacle but in the vse and fruition as it is not sufficient to saluation that an vnregenerate man bee a beholder of Baptisme vnlesse himselfe also bee baptized 4 Priests that doe masse are the mouth of the Church Therefore if the Priest communicate it is all one as if the whole Church had communicated Ans 1 The Antecedent hath no ground in the scripture 2 Neither doo the Papists themselues belieue this which they say otherwise the priuate coÌ„munion of the Priest would bee sufficient for theÌ„ that they should neuer haue neede of anie publicke communion 3 The mouth of the Church should bee an impure one when the Priest is polluted with adulterie whoredome and such other wickednesse The Priests in the Olde Testament did sacrifice for others the laitie being present so in priuate masse the